KLEI(TO)DEIMOS of Athens

[ FGrH #323. FHG I, 359-365.]

TESTIMONIUM:

TEXT:

T1

(Pausanias X. 15.5) . . . but Kleitodemos, the most ancient of those who wrote about the territory of the Athenians, he says in his Atthis [F 10] . . . .

T2

(Tertullian de anima 52) . . . for just as someone dies in a moment of joy . . . so too in a moment of glory, as for example Kleidemos the Athenian, while he was being crowned with [a crown of] gold on account of the outstanding quality of his historical style.

T3

(Plutarch de gloria Atheniensium 345e) For Xenophon himself appears in his own history, and he wrote of the things he did as a strategos . . . . All of the other historians, however, Kleidimos, Diyllos, Philochoros, Phylarchos, wrote of other person's achievements, like actors in plays.

T4

F 1

(Syagrios Lexikon p. 326 line 24 Bekker) Agrai: a place outside the city of Athens, where the Lesser Mysteries of Demeter are conducted which are called ta en Agras, as in Asklepios. Pherekrates in his Graes: "for as soon as I set down at Agrai . . ." Also the hieron of Artemis en Agrai is there: Plato in his Phaidros [229c], "when we wnet over to the temple at Agrai . . . And also, Kleidemos in Book I of his Atthis, "indeed [if you go across] the upper Ilissos, in the direction of Agrai, there is a hill called Agra whose ancient name is Helikon; and also the oschara of Poseidon-upon-the -Helikon-height . . . . Also, in Book IV [F 9], . . . to the temple, the Metroion en Agrai . . . .

F 2

(Harpokration Lexikon ed. Dindorf) Melanippeion: Lykourgos in the Oration against Lykophron; this is a heroion of Melanippos, the son of Theseus, as Asklepiades in his Tragodoumena [FGrH #12 F8]. Kleidemos, in Book I of his Atthis , says that it was in (the deme) Melite.

F 3

(Constantine Porphyrogenitos de Thematis II, p. 48 line 9 Bonn) Maketa is also a moira of Macedonia, as Marsyas says in Book I of his Makedonika [FGrH #135/6 F 10] . . . . But Kleidemos, in Book I of his Atthis, thinks that the entire Macedonia is named Maketia, "and they migrated up beyond the Aigialos, above the area called Maketia."

F 4

(Photios Lexikon p. 31 line 22 Rei) adikiou: a sort of adikema. This is the particular for and name of a diké at Athens. This is assessed for penalty single-fold if restitution is made before the seventh prytany. If not, a double penalty is imposed. Some authorities define adikion as the fine which is imposed for the unjust act [adikema]. For in fact Kleidemos writes, in Book I of his Atthides , "For when a plague was in progress at Aegina, an adikema was announced by the soothsayers, and the adikion was declared in judgment on that account." A diké is also spoken against persons doing injustice to the polis.

F 5

(Athenaeus XIV. 79) The art of cooking was sacred [semnon] as one can understand from the Kerykes at Athens. For these maintain the art of cooking and sacrificing oxen, as Kleidemos says in Book I of the Protogonia. "The Kerykes used to make the sacrifices for a long time, killing the oxen," he says, "and dressing them, and cutting up the meat in preparation for roasting, while they still pour out the wine." They began to call them Kerykes from kreitton ('stronger' 'better'); and the recompense [misthos] for a mageiros is nowhere written up, but rather that for a keryx.

F5b (Athenaeus XIV. 80) In the first book of the Atthis Kleidemos speaks of the phyle of mageiroi which has the timé of demiourgikos; and it was their business to assemble the entire people. [ or, according to an emendation of Siebel, "to sacrifice on behalf of the whole people"]

F5c (Athenaeus X. 26) Kleidemos says that the mageiroi are called kerykes .

F 6

(Hesychios, s.v. Agamemnonia phreata ) The historians write that Agamemnon dug cisterns near Aulis and in many other places in Hellas. Kleidemos in Book XII of his Atthis. [Read "Book II"?]

F 7

(Harpokration/Suda s..v. Pukni: Hyperides in his oration For Chairephilos I [F 182 Bl.-J.] says, ". . . and when the Pnyx found so much . . ." The ekklesia of the Athenians was so called. Its citation is frequent among the Atthidographers, Kleidemos in Book III of his Protogonia , "They came together," he says, "at the Pnyx, so named because the coming together was 'thick'."

F 8

(Photios Lexikon s. v. naukraria) Naukraria: earlier on, they used to use the terms naukraria and naukraros as follows: naukraria was something like the symmoria and the demos; and naukraros was somewhat like the demarchos. And Solon named them that way, as for example Aristotle says [Ath. pol. 8. 3; 21. 5]; and in the Nomoi, "if someone should enter into dispute with the naukraria . . .", and "the naukrarious according to the naukraria. Later on, from Kleisthenes, they were called demoi, and demarchoi. According to the Politeia of Aristotle [8. 3], when Solon arranged the constitution with regard to the polis, "there were four phylai, from each phyle had been constituted three trittyes, and there were twelve naukrariai in each." Kleidemos says in his third book that, when Kleisthenes created the ten tribes in place of the four, it was done in such a way that they were arranged in fifty groups which he called naukrariai, just as now they call the division into a hundred parts symmoriai.

F 9

F10

(Pausanias X. 15.4) The Athenians dedicated the bronze date-palm with the gilded statue of Athena beside it, from the two successes on the same day at Eurymedon with their army and on the river with their fleet. I noted that the gold crown on this statue in part had been damaged, and I attributed this by way of accusation to wrongdoers and to thieves, but Klei(to)demos, the most ancient of those who wrote about the territory of the Athenians, says in his work, the Atthis, that when the Athenians were getting a fleet ready for the Sicilian expedition a flock of crows beyond numbering at that moment descended upon Delphi, and the pecked away at this statue, and they plucked away the golden ornamentation from it with their beaks. He also says that these crows also broke off the spear and the owl and the fruit which they had made on the date-palm tree. Klei(to)demos in fact explains other indications semeia [which told] the Athenians not to let sail the [fleet] collected for Sicily.

F11

F12

(Hesychios, s.v. bous hebdomos): Mention is made of the "seventh ox", that the pemma ["dressed food"] is also sacred to Selene: Klei(to)demos says so in the Atthis.

F13

(Scholion to Kallimachos, in P. Berlin 11521): Now they call the Hellenes Ieones from the Athenians all generally; for those formerly used to be called Iaones; and Homer [Iliad XIII. 685] when he says Iaones helkesipeploi means the Athenians. For they used to wear robes that fell to the feet when serving the magistrates, just as the Persians, Syrians, and Carthaginians. Kleidemos notes this in the Atthis. From the part, therefore, they called the Athenians 'Hellenes', ust as Pindar does [F 76] "Athens the support of Hellas". The Iaones were named from Ion the son of Xouthos the son of Aiolos the son of Hellen . . . .

F14

(Athenaeus IX. 78) However there is a unique use of the word aponimma [normally 'dirty water'] among the Athenians, where it is applied ot the ritual actions in honor of the dead, or to the purification of those who are enageis, as Kleidemos says in the work called the Exegetikon. For, having made remarks 'on sacrifices for the dead', he writes as follows, "Dig a trench on the west side of the grave. Next, [standing] right next to the trench, look toward the west. Pour water down, saying the following, 'For you the water of purification, to whom it is necessary and for whom it is right.' Then immediately pour down the scent." Dorotheus also cites this, alleging that such things are written down in the ancestral [laws] of the Eupatridai [FGrH #356 F1], concerning the purification of suppliants, "Next, after you yourself and the other persons taking part in the sacrificial ritual have received the water of purification, take water and purify; clean off the blood-guilt of the one being purified, and after that, having shaken off the water of purification, pour it into the same place."

F15

(Athenaeus XIII. 89) [There was] also the woman who was responsible for bringing back Peisistratos to the tyranny. She had the likeness of Athena Pallenis, and [Phylarchos] says she was pretty, seeing that she also resembled the goddess in physical form. She was a crown-seller, and Peisistratos gave her to his son Hipparchos to be his partner in marriage, so Kleidemos says in Book VIII of his Nostoi, "And he gave to his son Hipparchos as a wife for him the woman who had ridden along side of him, Phye the daughter of Sokrates; and he got for Hippias the daughter of Charmos who had served as Polemarcy, who was a remarkably beautiful girl; Hippias was to be his succesor. It happened, he says, that Charmos was the lover of Hippias, and was the first to dedicate an Eros next to the Academy on which was inscribed:

Eros of many designs, to you this altarCharmos dedicates at the shady limits of the gymnasium.

F16

(Syagrios Lexikon 419 line 27 Bekker = Suda s.v. apeda) apedon: Thucydides [VII. 78.4] ta isopeda. Kleidemos "and they levelled off the Akropolis, and they threw up around it the nine-gated Pelargikon.

F17

(Plutarch Theseus 19. 8) . . . but Kleidemos gives an account peculiar to himself and extensive, and beginning far back in the past, to the effect that there was a general understanding [koinon dogma] among the Greeks that no trireme from anywhere containing more than [five ??] men would set sail, except only Jason the Captain of the Argo, who was to sail around to clear the sea of pirates. But when Daidalos fled by ship to Athens, in contravention of the understanding, Minos pursued him with war ships, but he was forced to Sicily by a storm and there he ended his life (19. 9) But when Deukalion, his son, acting with warlike intentions against the Athenians, sent and demanded that the Athenians should hand over Daidalos to hom or else he would put to death all the children whom Minos had taken as hostages, to this Theseus mildly replied as an excuse that he could not turn over Daidalos who was a close relative (anepsios) and connected with his family (kata genos), since his mother was Merope the daughter of Erechtheus. He himself began to prepare a navy, part of which at Thymaitadai where it was far away from foreign visitors, the rest with Pittheus at Troizen, for he wished to conceal it. (19. 10) When all was in readiness, he sailed off, having as guides this Daidalos and the exiles from Crete. No one had any forewarning of his coming, but thought that the ships approaching were friendly to the Cretans; Theseus got control of the port, disembarked, and made his way and arrived at Knossos. He engaged in battle before the entrance to the Labyrinth, and killed Deukalion and his guards. Ariadne succeeded to the throne, and he made a treaty with her and received the hostages, and he established friendly relations between the Athenians and the Cretans, who swore that they would never begin a war.

F18

(Plutarch Theseus 27) The fact that [the Amazons] set up camp practically within the City is certain, and is witnessed by the names of places and by the tombs of those fallen in battle. For a long time there was a pause and hesitation as to which should make the first move, but finally Theseus made a sacrifice to Phobos in accordance with some oracle (ti logion) and made an attack on them. And thus the battle took place in the month Boedromion, in which to this day the Athenians make sacrifice called the Boedromia. Kleidemos writes (wishing to be precise in every particular) that the left wing of the Amazons moved towards the place which is now called the Amazonion, and the right wing toward the Pnyx, near Chrysa. The Athenians, coming from the Mouseion agains this wing fell upon the Amazons and gave battle, and the tombs of the fallen are to be found around the road which leads to the city gates next to the herioin of Chalkodon, which they now call the Peiraeus gate. And that in this place the Athenians were routed and retreated before the women as far as the Eumenideion; but having received reinforcements from the Palladion and Ardettos and the Lykeion, they counterattacked the right (?) wing, and beat them back to their camp and killed a large number. But in the fourth month [of the siege] a truce was arranged through the agency of Hippolyta. For [Kleidemos] so names her whom Theseus married [synoikousan), rather than Antiope; others, however, say that the woman was slain while fighting by the side of Theseus by Molpadia, and that the stele which stands next to the Temple of Olympian Ge is hers. And it is not remarkable that the story is in such confusion over such ancient events, when they also say that those Amazons who were wounded were secretly sent away by Antiope to Chalcis to be nursed, and that some were buried there at the place now called the Amazonion. The fact, however, that this war was actually ended by a treaty is witnessed by the name of the place next to the Theseion, which people call the Horkomosion, and also by the ancient sacrifice once held in honor of the Amazons before the Festival of Theseus.

F19

(Scholia B to Euripides Medea 19) Jason . . . married the daughter of Kreon] Some say that the daughter of Hippotos married Jason, others the daughter of Kreon. The syngrapheis do not say the same things about the daughter of Kreon as does Euripides. Kleitodemos, for example, says that she is called Kreousa, and that she was married to Xouthos; while Anaxikrates [FGrH #307 F2] calls her Glauke.

F20

(Eustathius, commentary on the Odyssey I. 321 ff.; Suda s.v. en Palladioi) According to Pausanias [F 172, p. 161, 5 Schwartz], the ephetai used to judge cases of involuntary manslaughter there. For, he says, the Argives, when they had sailed away from Ilium, after they had arrived at Phaleron, since they were unknown to the Athenians, they were killed. Later on, when Akamas had discovered this, and, as the sought-for Palladion had been found, in accordance with an oracle, they established a dikasterion in that place, as Phanodemos says [FGrH #325 F16]. Klei(to)demos however says that, when Agamemnon arrived in Athens with the Palladion, Demophon seized the Palladion and killed many of his pursuers. Since Agamemnon did not take kindly to this, however, they established a court (krisis) of fifty Athenians and fifty Argives, who were called ephetai on account of the fact that with the consent of both sides it had been permitted (ephethenai) to them for judgment.

F21

(Plutarch Themistokles 10. 6) Though there was no public fund among the Athenians, nonetheless the Boulé of the Areopagos (as Aristotle says [Ath. pol. 23. 1]) distributed eight drachmai per person to those in the service, which was a great inducement to filling up the triremes. But Kleidemos also reports the following strategem of Themistokles: as the Athenians were going down to the Peiraeus, he stated that the Gorgoneion from the agalma of the goddess was missing, and thereupon Themistokles, giving as pretext that he was looking for it and searching through everything, he came up with a large amount of money which had been hidden in the baggage. When this was all brought together, he distributed it as a viaticum to those who were boarding the ships.

F22

(Plutarch Aristeides 19. 5) [Plataia, 479 B.C.] Of those who fought on the Greek side, one thousand three hundred and sixty all together fell. Of these, fifty-two were Athenians, all from the phyle Aiantis, as Kleidemos says, which fought the best of all. On that account the tribe Aiantis, in accordance with an oracle and at public expense, used to sacrifice in commemoration of this victory to the Nymphs Sphragitides.

F23

(Hesychios. s.v. Proerosia) the offerings made before the ploughing (pro tou aratou). Kleidemos calles the same ritual Proarktouria.

F24

(Hesychios, s.v. Prooikiai) found in Kleidemos.

F25

(Philodemos, peri eusebeias 51, p. 23 Go.) . . . the same goddess Hestia . . . . and Sophokles in the Inachos [F 268 Nauck2] calls the mother of the gods Ge; in the Triptolemos [F 558], though, she is also Hestia. But Kleidemos calls the mother of the gods Rhea, something which certain others also proclaim in the sacred writings. Melanippides however says that Demeter and the Mother of the Gods are one and the same; and Telestes in the Offspring of Zeus says the same thing, and Rhea . . [ – – ]

F26

(Photios Lexikon p. 47 line 21 Rei) aïdruta: the wicked, the accursed, which others would not dedicate to them. The Semnai Theai are also called "The Aidruta" by Kleidemos.

F27

(Photios Lexikon s.v. Hyes) Hyes: an epithet of Dionysos, as Kleidemos notes, "When they perform sacrifices to him at the time when the god makes it rain . . ." But Pherekydes [FGrH #3 F 90] says that Semele is called Hyë, and the children of Dionysos the Hyades. Aristophanes [I 587, 878 K] however associates the epithet Hye with foreign gods.

F28

(Proklos on Hesiod, Erga 808) The ancestral laws of the Athenians devotes the 18th and 19th of the month to purifications and apotropaic rituals, as Philochoros [FGrH #328 F 190] and Kleidemos (?), both exegetes of ancestral law.

F29

(Scholia on Kallimachos [P. Amherst 20]. Hymn to Diana. [– – ]of Skythia: The story has it that Artemis married of Iphigenia who was about to be sacrificed, and took her to the Tauroi. And there she became a priestess of Artemis and [ – – ] the po[ – – ] Iphigenia [ – –

F30

(Pliny NH IV. 64) Euboea however is still better known for the marble of Karystos. It used formerly to be called Chalcodontis or according to Dionysius and Ephoros Macris, but Macra according to Aristeides, and According to Callidemus (Kleidemos) Chalcis, because copper was first discovered there; according to Menaechmus its name was Abantias, while in poetry it is commonly called Asopis.

F31

(Aristotle Meteroika II. 9.18 370a10) There are certain authors, among whom is Kleidemos, who say that the flash of lightning does not exist (einai) but 'appears' (phainesthai), and they make a comparison with the disturbance which happens when the sea is struck with a rod. Now water appears to shine at night. Thus, in a cloud, when moisture is struck, the flash of lightning (astrape) is the 'appearance' of light.

F32

(Theophrastos de sensibus 7. 38) Kleidemos is the only author to have sopken on the subject of sight strangely: for he says that 'glows' (diaphaneis) are perceived by the eyes, but that the air 'stirs' (kinei) the ears as it falls [upon them].

F33

(Theophrastos Hist. plant. III. 1.4) Anaxagoras, alleging that the air contains 'seeds' of all things and that these, being carried along with the current, bring to birth living creatures; Diogenes, though, when water putrifies and undergoes some kind of mixture on the ground; while Kleidemos that it comes about from the same 'seeds' as animals, but that they are more impure and cooler in temperature, and the more they are the farther the plant is from likeness to animals.